Chapter 28

1 The prophet threateneth Ephraim for their pride and drunkenness. 5 The residue shall be advanced in the kingdom of Christ. 7 He rebuketh their error. 9 Their untowardness to learn, 14 and their security. 16 Christ the sure foundation is promised. 18 Their security shall be tried. 23 They are incited to the consideration of God’s discreet providence.

1. The crown of pride. Or, “the proud crown.”

The drunkards of Ephraim. This chapter is Isaiah’s only message of reproof specifically addressed to the northern kingdom (though Jerusalem is also mentioned in v. 14). It must therefore have been given before the capture of Samaria by the Assyrians in 723/722. Samaria, the “proud crown” of a nation of drunkards, was rebuked more than once for drunkenness (Amos 4:1, 2; 6:1, 6). The prophets frequently issued warnings against this vice (Isa. 5:11, 12; 28:7, 8). However, as the context makes apparent, Isaiah refers primarily to the leaders of the northern kingdom, who were drunk both literally and figuratively and incapable of guiding the nation in harmony with God’s will.

A fading flower. From the death of Jeroboam II in 753 until the fall of the kingdom 30 years later, the waning strength and glory of Israel were plain for all to see. The kingdom was rapidly disintegrating (see on 2 Kings 15:29; 1 Chron. 5:26). When Isaiah bore this message it was, indeed, “a fading flower.”

The fat valleys. Samaria stood on a hill situated in a beautiful and fertile valley.

2. Strong one. That is, Assyria, the “rod” of God’s “anger” (see on chs. 7:17–20; 10:5).

3. Trodden. That is, by the Assyrian invaders.

4. Hasty fruit. Literally, “early figs” (see on Mark 11:13). The regular crop ripened in the month of August. The earliest figs, which ripened in June, were considered a special delicacy (see Hosea 9:10; Micah 7:1). These would be eagerly seized and quickly devoured. Thus it was to be with Samaria.

5. The residue. When Israel fell, the people of Judah remained comparatively true to the Lord, and to them the Lord was a glorious crown. For Judah’s relationship to God after the fall of Israel, see Hosea 1:6, 7; 4:15–17; 11:12.

6. Spirit of judgment. God gave good king Hezekiah a spirit of wisdom and sound judgment which in times of crisis enabled him to make wise decisions that saved his nation from the fate that overwhelmed Israel to the north. This same discerning spirit is promised to God’s leaders today.

To the gate. Or, “at the gate.” The Assyrians had advanced to the very gates of Jerusalem, and its fall appeared inevitable, but the Lord turned back the Assyrian hordes and Judah was saved (see ch. 37:35–37).

7. They also have erred. The people of Judah, particularly its leaders, had also become enslaved to wine. Even the priests and prophets, who should have set a perfect example, were misled. In their drunken stupor they staggered and wandered out of the way. False prophets were intoxicated as they gave their counterfeit messages, and priests stumbled in their sacred ministrations. Having given themselves over to wine and strong drink, they were no longer able to “put difference between holy and unholy, and between unclean and clean” (Lev. 10:9, 10).

Swallowed up. Literally, “confused.” They could not think clearly or logically.

8. No place clean. The most revolting features of drunkenness are pictured (see v. 8). Priests and people were defiled, both literally and spiritually.

9. Whom shall he teach? The priests and prophets whose business it was to teach the people were themselves misled, and therefore in no position to carry out their responsibilities (see on Matt. 23:16). They were so befogged that God could not teach them. It was necessary, therefore, that they be put aside and new leaders chosen—men who were both meek and willing, alert and spiritual-minded. The old leaders whose minds were spiritually befogged must be replaced by men to whom God could speak His messages of truth and wisdom. These might be regarded as babes by the learned priests, but they were humble and teachable and able to learn the ways of God.

10. Precept upon precept. Truth must be presented clearly and logically, one point leading naturally on to another. Only thus can men become thoroughly acquainted with truth. Instruction must be given as if to children, by repeating the same point again and again, and going on from one point to another by easy and gentle degrees as men whose minds have been darkened by sin are able to follow. Such instruction may appear simple, but it is effective.

11. Another tongue. That is, “a foreign language.” God had spoken to His people in their own tongue through His messengers the prophets, but they did not listen. Now He would speak to them by other means, first the Assyrians and later the Babylonians, the Persians, and the Romans. In 1 Cor. 14:21 Paul applies this scripture to men whose speech was unintelligible to the hearers.

12. This is the rest. Only by hearing and obeying the revealed will of God may true rest be found. Jesus invited the weary to come to Him, and promised to give them rest (Matt. 11:28). But Israel and Judah refused to listen (see on Isa. 6:9, 10), and thus did not find the rest that might have been theirs. See also on Heb. 3:18, 19; 4:1–11.

13. Fall backward. God had spoken to His people clearly and simply, and they were without excuse. But His counsels, which were intended to bring blessing, now stood to witness against them. The “chief corner stone” of truth had become to them “a stone of stumbling, and a rock of offence” (1 Peter 2:6–8; cf. Isa. 28:16). What had been given to help men became the occasion of their fall (see on Rom. 7:10).

14. Ye scornful men. Or, “you scoffers.” The leaders of God’s people scorned His instruction and scoffed at the warnings given them. Isaiah was addressing the very men who in their worldly wisdom had derided his teachings and persisted in advocating a policy that would result in national ruin. In words of bitter reproach these leaders are now taken to task and told in unmistakable language of the fate that awaits them (see on vs. 21–23).

15. Ye have said. The scoffers of v. 14 are speaking, and this is their scornful reply to the solemn message of warning recorded in vs. 1–13.

A covenant with death. Isaiah had warned that these men would “fall backward, and be broken, and snared, and taken” (v. 13). But the scoffers only laughed and expressed unconcern. Death, they say, has agreed to let them live on in spite of the decrees of Heaven. “We will not surely die for our misdeeds!” (see on Gen. 3:4).

Hell. Heb.sheХol, the figurative realm of the dead (see on Prov. 15:11). SheХol is figuratively presented as a foreign nation with which the “scornful men” had made a treaty. “Death” is its king.

So vile and reprobate were these leaders of the professed people of God that they openly scorned truth and righteousness. Wicked king Ahaz, the father of Hezekiah, made a league with Assyria and openly accepted the Assyrian gods and worship; in fact he replaced the altar of the Lord in Jerusalem with a heathen altar (2 Kings 16:7–18). By serving the devil they hoped to escape his scourges.

The overflowing scourge. That is, the divine judgments Isaiah had predicted (see ch. 8:8).

Lies our refuge. These scoffers speak of their own beliefs and policies as “lies.” They know that they are speaking falsehoods, but for reasons of their own they would rather deal in falsehood than in truth.

16. Zion. See on Ps. 48:2.

A foundation. Utterly deceived, the leaders of Judah were building upon a foundation of sand. Ruin and destruction would inevitably be the lot of the nation if the leaders continued to have their way (see on ch. 3:12). A better foundation was needed.

A precious corner stone. This was to be none other than the Messiah (see Matt. 21:42; Acts 4:10, 11; Rom. 9:33; Eph. 2:20; 1 Peter 2:6–8). Here was a tested Stone upon which the church could safely stand. Whatever storms might dash against the structure erected upon that foundation, it would never give way (see on Matt. 7:24–27). For the nature and use of ancient cornerstones, see on Matt. 21:42. For Christ as the Rock on which the church is built, see on Matt. 16:18.

Not make haste. The Hebrew expression may also mean, “not become alarmed,” “not act on impulse.” He who rests his faith in Christ may move forward in perfect confidence and trust; he will never have need for precipitate flight. He will not become alarmed in the midst of trying circumstances, but will trust in God (see on ch. 26:3, 4).

17. Judgment also. Literally, the clause reads, “I will set up justice as a measuring line.” Injustice prevailed, but Messiah (see on v. 16) would restore to men a knowledge of what constitutes right conduct toward God and toward their fellow men (see on Matt. 5:19–22) by magnifying the law and making it honorable (Isa. 42:21). Isaiah here continues the imagery of v. 16, drawn from the construction of a building. God’s church would have Christ for its “corner stone,” and be required to meet His standards of justice and righteousness (see on Micah 6:8; cf. 1 Peter 2:5–10).

Plummet. A plumb line is used to determine whether walls, windows, and doors are truly vertical, and thus in line with the foundation.

Hail shall sweep away. Only a structure built upon Christ and His standards of justice, righteousness, and truth can stand secure (see on Matt. 7:24–27). Those who build upon a foundation of falsehood will find that their structure cannot withstand the tests of time. Compare also Rev. 16:21.

The hiding place. That is, the “refuge” of “lies” (see on v. 15).

18. Covenant with death. See on v. 15. Plans that ignore God will eventually leave the planners bitterly disappointed.

19. From the time that it goeth forth. Or, “when it passes through,” or “as often as it passes through.” The prophet continues his figure of a flood beating against a house. The scoffers (v. 14) thought such a flood would never come and that their structure of lies would stand (see Matt. 7:26, 27; cf. 2 Peter 3:3–7). When men come to their senses there is a sad awakening, for their house of lies crumbles about them (see GC 562).

A vexation. Only when it is too late will these scoffers understand the “report,” or “message,” that Isaiah now bears against them (see Jer. 8:20), and it would “only,” or without exception, cause them “vexation,” that is, terror.

20. The bed is shorter. The figure again changes. The “bed” represents the policy followed by the leaders of Judah. This policy, they claimed, would bring rest and peace to the nation. But, Isaiah warns, it would prove insufficient to meet their needs. They fell short of grasping the true nature of their condition as a nation and did not realize the kind of remedy, or “bed,” necessary to provide for the national welfare. Their schemes were too narrow to cope with the demands of the predicament in which the people found themselves. The devices in which they trusted would not save them. The supposedly clever, but evil, schemes to which men so frequently resort are certain to bring nothing but disappointment and vexation of spirit. The only sure refuge in time of trouble is to trust in the Lord and do what is right (see Ps. 37:3).

21. As in mount Perazim. When David had been anointed king the Philistines came against him, but were smitten at Perazim and Gibeon (1 Chron. 14:8–16). As the Lord had manifested Himself in overwhelming David’s enemies, so He would subdue the enemies of Zion in the last days.

His strange work. God is, by nature, merciful, gracious, and long-suffering (Ex. 34:6, 7; Eze. 18:23, 32; 33:11; 2 Peter 3:9). It is alien to His character to inflict pain and suffering, punishment and death, upon His creatures. But at the same time He will “by no means clear the guilty” (Ex. 34:7). Sometimes divine justice seems so long delayed that men conclude it will never come (Eccl. 8:11; Zeph. 1:12; Mal. 2:17; 3:14), and that they may go on in their evil ways with impunity. All who thus presume to take advantage of God’s long-suffering and mercy are here warned that judgment is sure to come (see Eze. 12:21–28; see on Isa. 28:14, 22, 23). When Christ appears as a warrior to subdue His enemies (Rev. 19:11–21), men will see Him acting in a role that appears vastly different from anything they have known before. The Lamb of God will then appear as “the Lion of the tribe of Juda” (Rev. 5:5, 6).

22. Be ye not mockers. See on v. 15. Do not scoff at the warnings of coming destruction, Isaiah pleads.

Bands be made strong. Resistance would only add to their guilt and increase their punishment (see Jer. 28:10, 13).

A consumption, even determined. Literally, “a decision to annihilate,” that is, to eradicate sin and to extirpate sinners from the earth.

23. Give ye ear. In vs. 23–29 Isaiah sets forth a lesson drawn from the round of farm life—plowing, sowing, and threshing—but leaves the reader to interpret the parable. As there is an appropriate time for each of these agricultural processes, so the heavenly Husbandman will, at the appropriate season, deal with men (see Isa. 5:1–7; James 5:7). The scoffers (Isa. 28:14, 21, 22) would be wise not to deceive themselves into thinking that the time of harvest can be postponed indefinitely. God deals with men according to their individual needs, now in judgment, now in mercy, but always with each according to what is best for him (see DA 224, 330; MB 150).

24. Plow all day. No wise tiller of the soil will spend all his time in either plowing or sowing, important as these processes are. But it is essential that each operation be performed at the right time. None of these processes goes on forever; thus it is with the heavenly Husbandman.

25. Made plain the face. That is, “smoothed the surface.” Each kind of seed is sown in its own particular way in the place prepared for it. One kind of seed is scattered broadcast, another sown in rows, and yet another drilled. God adapts His dealings with men according to what is best for each.

Fitches. Heb. qesach, formerly thought to be an herb cultivated as a forage plant, but more recently identified as Nigella sativa, or black cummin, more commonly called fennelflower, or nutmeg flower. This plant grows about 11/2 ft. high and generally has yellow blossoms (though sometimes blue). Its numerous black, acrid, aromatic seeds are used in the Orient as a seasoning and also as an aid to digestion. The English word “fitch” is the same as “vetch.”

Cummin. Heb. kammon, the “cummin” of NT times, also, Cuminum cyminum (see on Matt. 23:23). In flavor and appearance it resembles caraway seeds, but is less palatable. Like the black cummin, it is also used in the Orient as an aid to digestion.

The principal wheat. Literally, “millet [?] wheat,” a grain inferior to wheat and commonly used by the poorer classes.

The appointed barley. The meaning of the word translated “appointed” is unknown.

Rie. Rather, “spelt,” a kind of wild wheat, of inferior quality.

In their place. Literally, “set as a border.”

27. Fitches are not threshed. A farmer who used a heavy cart with spiked wheels to thresh out seeds for which a light beating with a rod was sufficient, would be considered foolish. Isaiah’s point is that some individuals, like the fitch and the cummin, respond satisfactorily to a light threshing. The Lord can deal much more gently with them than He does with others.

28. Bread corn is bruised. Preferably considered as a question, “Does one crush bread grain?” (RSV), as the construction of the next clause implies. The object of threshing is not to crush and ruin the grain, but to separate it from the chaff. However, the light method used in threshing cummin (see on v. 27) would be ineffective for threshing grains used for making bread. With wheat, millet, spelt, and barley, carts with heavy wheels were often employed, or horses or cattle were driven over the grain. Similarly, the Lord must employ more severe methods in dealing with some than He does with others. But even the heaviest chastisements do not go on forever. God’s object is not destruction; He designs only to separate the worthless chaff from the valuable grain. When this object has been achieved, the work of threshing ceases.

29. Wonderful in counsel. The judgments of God are not dictated by revenge, but by justice and wisdom. As men come to understand the ways of God, they will find Him to be, indeed, a Wonderful Counselor (ch. 9:6).

Excellent in working. Literally, “he causes effective working to be great.” God is not only omniscient, but also omnipotent; not only all-wise, but all-powerful. He is not only “wonderful in counsel,” but also “excellent in working” out the counsels of His will.

Ellen G. White comments

5    GC 301, 650; PK 733

9–13TM 418

9–17TM 383

10   AA 206; AH 232, 289, 481; CE 37; CG 185; CSW 68; CT 42, 129, 169; Ed 123; Ev 51, 152, 199, 201, 338, 344; FE 141, 268, 288; ML 34; PK 325; Te 158, 169, 244; 1T 156, 390; 2T 420, 536, 605; 3T 565; 4T 127; 5T 665; 6T 68, 196, 416; 7T 66, 73, 136; 8T 161, 298; 9T 105, 126, 134, 240; WM 77

13   5T 691

15   GC 560; 5T 82; 6T 195

16   DA 413, 598; MB 152

16, 17  MB 151

17   Ed 178; TM 182, 384

17, 18  GC 562

21   DA 582; GC 627; PP 139, 628; 5T 77

21, 22  TM 384, 420

23–29CT 314

26   Ed 219

26, 29  FE 326; LS 355; MH 199

29   4T 539